Audio recorded at Buddha House Adelaide. Transcript auto-generated and AI-corrected; may contain errors.
About this talk. Geshe Pema Tsering closes his commentary on the perfection of concentration in this 96-minute session, organized around a specific doctrinal question: why is the fourth meditative absorption needed to fully uproot afflictions? He explains that calm abiding on emptiness suppresses disturbing emotions in meditation, and special insight begins uprooting them, but only the fourth concentration — with its unique balance of clarity and equanimity — serves as the refined basis to eliminate all afflictions completely. A sustained Q&A clarifies that this absorption need not precede the first direct realization of emptiness; the process unfolds progressively. Closing quotes from Lama Atisha, Geshe Potowa, and Gyalse Thogme cover the prerequisites: solitude, pure vows, and mindfulness. The session ends with Gyalse Thogme’s aspiration verse; next week begins the perfection of wisdom.
File metadata (for organising)
File: Track 1-3.mp3
UUID: 7115c022-1e1e-460a-9198-5fefc836f580
Teacher: Geshe Pema Tsering
Collection: z Unallocated multiple years (Geshe Pema Tsering)
Recorded at: Buddha House Adelaide
Duration: 95.8 minutes
Words: ~5,656
Oh, yeah. When we have when we have five five five people, one makes reference to the the five first disciples of the Buddha. Good. Ascetics. Yeah.
Mhmm. I never heard them in So again, just telling us to give Russell good motivation and with the intention of with the vision and the intention to establish a state of enlightenment and we must ourselves attain enlightenment or to accomplish that again we must study this mind training text and train according to the to the text and with this motivation in mind we start with the preliminary period, hard surgery and so forth. Of may these words of truth be actualized. In the past, the great king, tried to repel Mars’s evil beings by reflecting and profoundly of the wisdom gone beyond and reciting profound words in daily recitation. In that same way, I also reflect on profound meaning of the great mother, Prajñāpāramitā, and recite profound words in daily recitation.
You know, the cessation of possessions, bad conditions, all the negative distractions, So we’re the the verse which refers to training and the perfection of concentration. And we have gone through the root verse already and we are going through some quotes now. Then the next quote is from the Bodhicaryāvatāra which is saying that having understood that clear a clear seeing or or special insight fully endowed with calm abiding completely destroys all negative emotions and conceptions, then beginning, we should search for strive for calm abiding. So then again, Geshe-la explains then that we need this special calm abiding. And on the basis of this calm abiding, we developed a special insight which will be able then to to rid, to uproot the afflictive emotion conceptions.
And and on the the corollary to that, Geshe-la says, is that all the minds we need this mind, and the other minds are not able to accomplish this uprooting of afflictive emotions and concepts. Geshe-la was then saying for the sake of illustration that we do we do practice the practice we do engage in the practice of confession. And even though the practice of confession, when properly done with the four opponent powers, actually stop the ripening results of the negative actions to come to fruition and stop the experience of suffering you cannot uproot those negative deeds those negative karmas themselves to uproot them we need to have realization of emptiness of special insight insight on the basis of the mind of calm abiding. So Geshe-la is in a sense, so then so then we need we need special insight. We need this mind of special insight.
And Geshe-la was in sense. So, generally, we cannot have special insight if we do not have calm abiding and specifically then if that is the case then specifically we cannot have a special insight into emptiness if we do not have the calm abiding mind developed in relation to emptiness, to the realization of emptiness. So then we need in order to develop this calm abiding in relation to emptiness and the prerequisite to that is that we must develop an understanding a solid understanding of emptiness so we must engage in listening and studying contemplation contemplation of emptiness and in this way we develop what is called a meaning generality a conceptual image of emptiness and in dependence on that we practice our calm abiding and we develop and accomplish calm abiding in dependence on that. And then on the basis of this meditative equipoise on emptiness, on that understanding of emptiness, then one without allowing one’s mind to stray from that space of calm abiding, of tranquility, be distracted towards anything else, if one then engages in analysis and investigation of that object and eventually one attains a pliancy or a physical and mental pliancy. And then when that arises, one has then realized, especially in sight, with regards to emptiness, to to that emptiness.
And then so then one develops then this special insight, this mind of special insight with regards to emptiness. And then by having realized that when one then keeps on cultivating, keeps on habituating or familiarizing oneself with their mind, and one keeps on uprooting other afflictions and conceptions. And that’s how one uproots afflictions and conceptions. So then I guess I was going back to the verse and say, so then having understood that it is in dependence on this calm abiding based on special insight that one can rid oneself of the disturbing conceptions and emotions, then the last line of the verse is saying, so from the beginning, from the start, we should strive for calm abiding. So and and and that’s just what what Geshe-la just said.
Geshe-la again makes reference to the last two particles of that sentence, which says which which say we must. That’s what we must do. We must search first for a calm abiding. And then, Geshe-la was just going through the commentary of to that verse, which saying again, this then explains this and the previous verses have also explained the sequence in which one cultivates this special insight based on calm abiding on the special calm abiding. Yeah.
So then the the this explains then the benefits of cultivating this special insight on the base of calm abiding. And then Geshe-la is going through the text. The text makes reference to one sentence of the root verse, which that sentence was translated as meditative concentration that truly transcends the four form realms or the four formless absorptions. And then the text quotes again that truly transcends the four form realms. Again, Geshe-la just explained.
So then we have all different many different types of concentrations, form concentrations and the formless concentrations. And we have also many different types of special insights that they are different with regards to the concentration that they are being based on. Was saying, so then when we, the text is making specific reference that it is not any of these special insights based on any of these mundane ordinary concentrations, but the special insight which is based on the concentration of calm abiding develop in dependence on realization of emptiness. And then, was saying again, explain that when the text is making reference to this concentration sometimes just absorptions and they’re saying that Geshe-la again says so then we have all these different concentrations and they are a mundane path in one meditation that by one develops those concentrations by contemplating how the lower levels are coarse coarse and how the higher levels are more peaceful and blissful and this is a very this is the mundane path and these concentrations are common to all systems common path. Text is making clear that this is not the concentration that we are pursuing here.
Pursuing we ought to pursue specifically the concentration which is developed the calm abiding which is developing dependence on emptiness on the realization of emptiness. And Geshe-la then adds it is not to say that we cannot develop special insight having developed one of those concentrations then meditate on emptiness and so forth but that’s what the text is instructing us. And then we are told I was reading reading the text and say, as their main basis for accomplishing the good cause, Bodhisattva generated the practice of meditative absorption comprised of these nine levels of meditative concentration and the formless absorptions in which the aspects of abundance and clarity are in balance. This is their extraordinary way of practicing meditative absorption. And Geshe-la is explaining it so then it’s not just an ordinary concentration it is special insight and depends on that.
Geshe-la was saying how is it that they cultivate then these concentrations it is a concentration which is subsumed a concentration which is included in the nine levels of concentration and guess that was making references with particularly well-balanced clarity and stability So then of all the the form concentrations, the formless absorptions, the the one that has the most perfect balance between clarity and is the fourth concentration. It’s one of of the including the in the fourth concentration, the four four form realm. And, Geshe lazin, just explaining the Tibetan words, which which is something that we haven’t come across before, but something so then it’s it’s a concentration which is included in the nine levels of absorption could be translated in many different ways but so guess I was just explaining these nine levels to make reference. So then we have the desire realm, the form realm, and the formless realms. Then within that you have nine levels of concentration from calm abiding itself all the way to the attainment of the first four absorptions and then the formless absorptions, the formless absorptions.
And that’s what is making reference to this nine levels. So, Geshe-la is explaining. So we have all these concentration. We have all these absorptions. So we have then these absorptions which are developed through the special insight, through the minor special insight on the basis of that discerning the coarse and peaceful so this peaceful and coarse so the higher is peaceful, the lower is coarser.
And then you have also the concentration the the special insight which is developed on again, on the base of this concentration, but in dependence on emptiness. Is that making sense? Oh, yeah. Just Geshe-la, how how could you? Love love me.
Are you are you following it okay? Because I I I feel like my translation is a bit awkward. A bit fast, is it? Okay. So then just I just ask you, Geshe-la, to repeat so I could again repeat it to you slowly.
So it’s like this. So then there is one way to develop to attain these absorptions, the form absorption, all the way to the fourth because that’s what we want to attain is the fourth absorption, absorption the fourth jhana and you can attain that by a mundane path which is then contemplating the coarseness of the lower concentrations how coarse the first the second the third concentrations are and how peaceful and blissful and how much better the fourth concentration is. So then you have this special insight which developed by contemplating contemplating this peaceful coarseness. These aspects of peacefulness and coarseness of the concentrations and then on the other hand you have an attainment attainment of develop of the concentrations in dependence on the realization of emptiness on that understanding of emptiness. You can develop the fourth concentrations having emptiness as your object of observation.
I guess I wasn’t saying and this is what we want to to achieve. This is what we want to to do, cultivate our concentrations all the way up to the fourth in dependence on on emptiness. Is that okay? So, Geshe lah was gonna say, no. We we we have to accomplish.
We must accomplish these concentrations, these meditative absorptions. And Geshe-la is then saying, but but right now, as it is, we only have the very coarse mind of the desire realm we do not have these mental absorptions but we must develop the intention aspiration and so forth to attain those absorptions and then cultivate again in stages the first, the second, the third, and up until the fourth. When we’re talking about concentration right now for us, when we’re about all this concentration, what is being indicated is that first of all we need to attain calm abiding. When we first attain calm abiding that amount of calm abiding is included in the first concentration. It’s included in the realm of the first first form realm.
And Geshe-la wasn’t saying, I was just asking, it’s not the same as the first concentration but it’s included. It’s like the very beginning of it. First we meditate and we refine this mind that we have right now this course mind of the desire realm and we refine it and we keep on refining it until we cross over to the calm abiding mind, which is in the first concentration. And then we keep on refining that mine then until we attain the fourth concentration. Is that okay?
So then and guess what was so, again, we’ve we developed that understanding of emptiness. We cultivate calm abiding in with with this mind we have this coarse mind, with desire around that we have. We develop the understanding of emptiness. We cultivate. We then cultivate on the base of that understanding of emptiness.
We refine our minds until we attain calm abiding. Then again, still holding emptiness as the object of observation. Again, we keep on refining until go through the first concentration. We go through the second, the third, up until the fourth concentration. And when we attain the fourth concentration, Geshe-la was saying.
By then, by the power of the fourth concentration alone, we are not afflicted. We’re not the afflictive emotion conceptions do not disturb us anymore. Geshe-la was saying, it’s not that they do not they were uprooted by the fourth concentration. They were not uprooted by the fourth concentration. I’m speaking too fast again.
Oh. But they they do not manifest themselves anymore in the fourth concentration. Mhmm. Question? Yes.
So are you saying that when you have only combining focused upon emptiness, there are still afflictive emotions like this? So then, again, it’s a progressive process. I guess that wasn’t saying so when you develop that calm abiding on emptiness and once you are actually in the meditative equipoise, in dependence on emptiness, of course there is no afflictive emotion there. In between such when you are not in the meditative equipoise, the afflictive emotions can still arise, those that haven’t been uprooted by that yet. And still you keep on practicing, keep on meditating, you keep on uprooting them.
So does that mean then that you achieve that fourth absorption when you go to the eighth ground? Say that again. You achieve the four Absorption when you pass to the eighth ground. When you pass to the eighth ground, both sides. Of the Bodhisattva grounds. So Guesela was gonna say that the the the it’s funny how Guesela says these things.
But Guesela says, so then the the concentration and the ten Bodhisattva grounds are different things. But Gesela was saying just right now, all the Bodhisattva grounds are with from the first to the tenth. What what I think you were saying, and I’m gonna ask to see if I’m right, the Bodhisattva, the eighth ground upwards, he’s already rid of all the afflictive emotional conceptions. And that he rids himself through emptiness. What Geshe-la said before is that the fourth concentration doesn’t rid yourself of the effective emotional conceptions, but they do not arise anymore.
They’re manifest anymore. They’re all suppressed, but they still have a seeds. But don’t they arise anymore in in equipoise or outside equipoise? In equipoise. In equipoise.
For the fourth concentration. From abiding in equipoise, I notice the emotions. Do I know? Outside. Outside of the equipoise.
What did what what did I say? Outside of the equipoise. So then once you are in meditative absorption, while you are sitting absorbed in that concentration, then they don’t arise. They don’t manifest. Once you rise from your seat and go about your business without that concentration, yes, they arise.
So why is it need that you have the fourth absorption as concentration? And is carbon binding not enough? Good question. Let me see how can I put that? So the for for realizing for When you realize emptiness, what I’ve always almost stood is that when you achieve calm abiding That should be a not feeling.
Emptiness, then you realize emptiness perceptually. And then at that moment, there are no disturbing emotions in the mind manifest. Yeah. Now Geshe-la is saying you have the fourth absorption when you realize emptiness in meditative meditative effort once Yeah. Instead of just He said you need to have that in order to have no disturbing emotions arising anymore.
So first I tried to get clear. No. He said that when you attain he didn’t say you need to have that in order not to have discernment emotion. When you attain the fourth concentration, the afflictive emotions don’t manifest. In in the equipoise?
In the equipoise. Yes. Yes. So but I say when when you achieve calm abiding and realizing emptiness, then Also. You would also So, Geshe-la is saying the mind of calm abiding can work out, can — that calm abiding alone, let’s say, stops the afflictions of the desire realm from manifesting from arising.
We’re not talking about uprooting with emptiness we’re talking about manifesting but Geshe-la wasn’t saying it is the fourth concentration which has balance of equanimity and clarity that can stop the manifestation of all the afflictive emotion conceptions of every lower realm, not only the desire realm, the first, the second, and the third concentration. And it also stops because they are much coarser than the fourth concentration. And it stops also the manifestation of the formless realms because they are too subtle and the fourth concentration has that perfect equanimity that is able to stop that and then I was asking Geshe-la so then is that Geshe-la was then saying that calm abiding on emptiness, the calm abiding that has developed in dependence on emptiness alone does not uproot afflictive emotional conceptions. We need the special insight that has developed in dependence on the base of that calm abiding, and that starts uprooting. So I was asking, so would we need if would would calm abiding would that special insight develop in dependence on calm abiding alone suffice.
And Geshe-la wasn’t saying, no, we need to develop to completely rid, to completely one hundred percent rid everything, all afflictive emotions and conceptions we need to develop up to the to the fourth concentration and develop a special insight on empties, which is founded or based on that fourth concentration to complete, like, a hundred percent of of all the afflictive emotion conceptions. The So then we we we we real we are firstly, we have a realization of emptiness in the desire realm, which is I was saying. So we have a mind of the desire realm that has that understanding. in dependence on in dependence on that we develop calm abiding. So then we refine our minds up to calm abiding.
And then having then attain calm abiding, Geshe-la was saying, then we must cultivate special insight right then. And then we attain special insight and then having attained special insight we keep on meditating and we keep on refining our minds and that process alone leads us by keep on doing that we keep on refining we keep on eliminating afflictive emotion conceptions and our mind keeps on refining up to the fourth concentration. And must and we must attain the fourth concentration if if we if we if we are to get rid of all the afflictive emotions and conceptions, like, a hundred percent. I understand that. But does it have to happen on the first when you realize emptiness the first time perceptually?
Do you need that post concentration? Because that’s what Geshe-la sometimes says. If you say it like that, then it’s like in the in the process of from from the moment you realize emptiness until you are enlightened enlightened, you slowly, slowly build up a re a final concentration in order to really get rid of all the affected obstructions. But a while ago, Geshe-la said from the beginning, when you first realize emptiness, you need the fourth absorption. No.
He didn’t No. That’s why I asked if you achieve that fourth absorption when you are around the eighth ground because then you really need that to get rid of the more So Geshe-la says no, that that is not the case. What Geshe-la was saying again is that we we need you realize in the progression that Geshe-la has just explained. But if you are to get rid of of all the afflictive emotions and conceptions, eventually, you will need, as a basis, you need to develop, refine your concentration up to the fourth concentration. Because for example, Geshe-la wasn’t saying, if again, do it with calm abiding, then it develops the first concentration, the second concentration, the third concentration.
If you stop there, then all the afflictive emotions and concepts that we’ll be able to rid yourself of are those from the third concentration and and below. You won’t be able to get rid of the afflictive embossing concepts that pertain to the higher levels higher realms of existence. And only the fourth concentration has the perfect balance of clarity and equanimity that can actually serve as a perfect foundation for for that special insight that will read us of absolutely or every afflictive emotion in concession. Is that okay? Did you understand?
Way. Did you understand? I do understand what Geshe was saying. Yeah. Did you understand?
And then we we follow along. There’s another quote from Lama Atisha which says, since human life runs out, on the path of distraction, it’s wasted away in the path of distraction, now is the time when you should remain meditative. And then, again, Lama Atisha also says that the supreme meditative equipoise is a nonfabricated a nonfabricated mind. And just explain when this unfabricated mind, Geshe-la was saying, is that mind that can remain perfectly undisturbed in the object of observation and then analyze it without without being distracted away or scattering away to any other object. And then then tells us that the root of meditative concentration is a place of solitude.
And Geshe-la was saying that is really the case. I mean, Geshe-la was saying that the the root makes reference to them one of the main causes of the meditative concentration. Concentration. Again, and we need a place of solitude, a quiet place in order to develop it. Otherwise, we won’t be able to to sit and meditate.
And if we do not sit and meditate, won’t be able to develop the concentrations. So then we have the quote from from Geshe Potowa which says again amongst people, amongst the crowds, the hustle and bustle, are many pleasures and lots of things to do. Therefore, virtuous practice does not happen. And because of that, too, we cannot develop meditative concentration. And again, Geshe Potowa also says, in order to practice meditative concentration, we need to have very few desires and and and develop contentment with regard to all outer possessions or or outer objects.
And again, he also says, when not possessing the vows and samayas, then one’s being will be impure, one’s mental continuum will be impure, Geshe-la says. And therefore, although one meditates, no meditative absorption will will arise. And then Geshe-la Geshe-la was saying, so then if one does not have the vows and the samayas, then again, once mental continue, one’s mind won’t be pure. And again if one’s mental continuum isn’t pure then concentration does not arise just like a field which is not properly cared for or prepared will be unsuitable for planting seeds of rice because of the rocks and trees and weeds will be on the way. Again, an unprepared mind will be unfit, will be not suitable for the arising, for the growth of the cultivation of concentration.
So, Geshe-la was then saying, so, again, we need to keep to guard our vows and our samayas, and Geshe-la was then saying, because if we don’t, we still can accomplish virtue, Geshe-la says, but we won’t be able to accomplish the paths and the grounds. Yeah. Geshe-la is then telling us, in the mind of a beginner, there is clarity but no stability. Don’t let the mind be carried away by the winds of thoughts by with the rope of mindfulness. So then, again, is making reference to us, beginners, so that our minds, even though we have clarity and we do have clarity, we can see anything we bring to mind, we can see with clarity.
But still, we are unable to keep it our mind to keep our mind abiding on whatever object we bring to mind for even a moment and immediately, it changes into something else. It goes to somewhere else. So for example, we we all meditate on the mind of enlightenment. We all give rise to all to to that intention. We may attain enlightenment for the sake of benefiting all sentient beings.
So we are familiar with that. But still, we cannot keep our minds on it for more than one or two minutes. Immediately, will change after one or two minutes. At most, it will change to something else. And we should not let our minds be carried away by the thoughts by the winds of of thoughts, and and we should bind it with the rope of mindfulness.
I guess I was saying, so the wind of of thoughts in the context of our specific attempt to cultivate a a mind of enlightenment is will be any wind of thought will will any mind which is not the mind of enlightenment. So that will be a mind which will be distracting us from our meditation on the mind of enlightenment. So we shouldn’t allow our minds to be carried away by such winds, and we should instead tie our minds the rope, bind minds with the rope of mindfulness so that they keep the object of meditation with mindfulness. And I guess, then, this all these statements, are showing us that it is reasonable to cultivate meditative absorption and that the supreme meditative absorption is a nonfabricated mind. So, again, so then the best of all these meditative absorptions is the one that stays completely undisturbed in the meditative object.
And then So then the and then the the commentary goes on, Geshe-la was doing the commentaries, and the the the statements also demonstrate that in order to meditate, we must rely on on the conditions for calm abiding or the the conditions for calm abiding. So we need we need to adhere to solitude. We need to give up business. We need to rely on few having few desires and on on on developing contentment and whilst observing pure discipline. And again also, lastly, then it is started during the main part of the practice, it’s very important to rely on mindfulness.
And Geshe-la was then adding to that wasn’t adding this. Tibetan actually gives us not only mindfulness, but mindfulness and alertness. We need to to rely on both mindfulness and guarding alertness or vigilance. If we do not have it, then we won’t be able to accomplish our meditation. And then we have finally some quotes from Gyalse Thogme himself, which says, since without meditative concentration, the innate nature will not be seen.
Practice and meditative absorption free of the attributes of conceptuality. So then Geshe-la is explaining what Geshe-la is meaning when he says that without the meditative concentration, the innate nature, the emptiness, will not be seen. We can still see it even without the concentration, with the meditative absorption, but we won’t see it directly. That’s what it means. So then again, practice meditative absorption free of the attributes of conceptuality.
I was saying, so then this this what was translated as free of the attributes of conceptuality it is a mind which is free of all the distractions of such as excitement and lethargy and so forth so of all such distractions and disturbances, conceptual disturbances, and then clearly sees the object of investigation of the special insight. Geshe-la was saying that as for what is usually translated as conceptuality. That is what hinders us from being able to accomplish any concentration every time we’re trying to meditate a single point again that which is hindering us that which is distracting us and disturbing us is are these conceptualities or concepts. So Geshe-la was explaining this word together with another word, and saying that usually this perception of conceptuality, the perception of the concepts, Geshe-la was saying, what hinders us because this perception of conceptuality, Geshe-la was saying, is when we are conceiving of phenomena as inherently existent. This is what is hindering us so we we have to develop a a meditative absorption which is free of this perception of conceptuality which is free of these concepts of inherent existence So then and we have another quote from Gyalse Thogme which is saying that all appearances all appearances are one’s own mind.
The mind itself is primordially free of all extremes. And so forth. And they are not. Objects and odors and so forth and they are not mind are they So Gestleija explains, why is it that he’s stating here that all appearances are mine? He says because it is all appearances arise in dependence on the mind, but they are not they are not mind.
Whatever appearances appear to me, they appear in dependence on my mind. Whatever appearances appear to Gena’a appear in dependence on his mind. So to each one of us, the same applies. Whatever appearance appears to us, appears, they appear, they come, they arise in dependence on our minds. And, again, that sentence which was translated as the mind itself is primordially free of all extremes.
Guess that was insane. So then that the mind is primordially free of inherent existence. That’s what it means. And again, the last half of that verse is saying that without being distracted by the attributes of by the perception of perceiver and perceived or observer and observed then to remain one pointedly in this way is the authentic meditative concentration. And, again, Geshe-la was then just adding to that a little bit, saying that, again, without being distracted by by the perceptions of subject and object or or observe and observe, but, again, without being distracted by the concepts of their inherent existence, by being free of these concepts of inherent existence.
So and that’s and that’s how Gyalse Thogme explained how we should be how we should develop awareness develop authentic what we should develop awareness of in order to generate authentic calm abiding peaceful rest. And then last we have a last verse. Through the strength of pure meditative concentration, one attains blissful abidance in the present life, abandoning the experience of this blissful taste. May I, through the strength of great compassion, satisfy all beings with the bliss of meditative absorption. Then he aspired to do so, and he trained in just this way.
So then, again, Geshe-la was just going through the very last sentence. Again, he he made many inspirational prayers that he would engage in the three types of concentration, the three trainings of concentration, and then and he practiced accordingly. We ourselves should follow his example and then do the same again, make many inspirational prayers that we’ll be able to develop these concentrations. I say, Geshe-la was just saying, so please, make an aspiration. May I be able to attain these concentrations?
So Geshe-la says, stop here today, and this is how we need to practice. Geshe-la. Next Sunday, we start with the perfection of wisdom. Oh, yeah. If you have any doubts and ask questions.
No? No doubts? I I cannot hear you. Topic that we should meditate we after we attain calm abiding and do special insight? Say that again.
When I left the room to make the tea, it’s about emptiness. So it seems that after we attain calm abiding, we should the topic that we we should meditate on is special insight for emptiness. And when I came back, and after each other, we talk about mindful enlightenment. So are they both the topics that we should med we can meditate on at the stage we cultivate especially inside we cultivate in dependence on emptiness we’re developing especially inside with regards to emptiness and bodhicitta is the mind that encompasses that meditation. Wisdom, and wisdom is the meditation.
This cultivations of calm abiding, especially inside on emptiness. This is the the the wing of wisdom. And one does that with the help, the support of of bodhicitta. So one is doing all that, Geshe-la says. One is doing the the meditation of calm abiding on emptiness and cultivating of special insight on emptiness.
All that for the purpose of accomplishing the enlightenment of all sentient beings. One does all that with the motivation of bodhicitta. Do you understand? Roughly. So we we we start with we start with the reasoning that, okay, all sentient beings are suffering just like myself, and I need to release all to free all sentient beings from this suffering.
In order to free all sentient beings from this suffering, I’m going to cultivate calm abiding on emptiness. I’m to cultivate special insight on emptiness, and I’m going to realize emptiness in this way in order to free all sentient beings. That’s what we do. So, Geshe-la, I was gonna say, we what we do is that we having given rise to the motivation of the mind of enlightenment, we engage in listening, contemplation, and meditation. And that’s what and that’s what we have to do.
So whatever whenever we give rise to the mind of enlightenment as a motivation and whatever virtuous activity we engage in will become will become a cause of enlightenment itself. So then it’s not alright to engage in virtuous activities only for the sake of one’s own benefit alone. Yeah. If one thinks in this way, think of one’s own benefit alone, then one becomes a hearer or a solitary realizer. Any more questions?
Okay.